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The budding of middle-level academic thinking in the early Ming Dynasty
Author: Yao Caichen (Hubei Philosophy and Advanced Humanities Research Institute)
Zhang Lulin (Hubei Province Morality and Civilization Research Institute)
Source: Author Authorization Confucian Network Release
Original “Philosophy Research Research” Issue 10, 2019
Time: Confucius was in the 2570s and the first day of the fourth month of the Gengzi
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[Abstract] Although the thinking world in the early Ming Dynasty was conceived by Zhu Xi’s philosophy of philosophy, it also had a surge of mental thinking. For example, Wu Huibi and Hu Juren and other Zhu Zi students in the early Ming Dynasty had some clues about science and put forward some topics with psychological color. Although they have not yet established a new system of thinking that is different from Zhu Xi’s philosophy, they have developed insights that are caring about thinking in the framework of philosophy, which has prompted the change in philosophy in the early Ming Dynasty, thus creating a scientific atmosphere for the rise of psychology in the Ming Dynasty.
[Keyword]In the early Ming Dynasty, Zhu Xi’s Neo-Confucianism was regarded as a standard by rulers and gained a unique position. A group of science celebrities should also be born, and Song Lian, Liu Ji, Fang Xiaoru, Cao Duan, Xue Xuan, Wu Huibi, Hu Juren and others are among the best among them. “Ming History: The Preface to Confucianism” says: “The original Confucianism in the early Ming Dynasty was all the mainstream descendants of Zhu Zimen. The teacher inherited the order of the ruler. Cao Duan and Hu Juren were very suitable for their own ranks, and they were so slim and slim in their minds, and they dared not change the wrong.” This description is great. In the early Ming Dynasty, the whole country was initially determined, and it urgently needed to concise thinking and calm people’s hearts. Zhu Xi’s philosophy was just right to meet this form of physical demand, so he was met with the youth of politicians and scholars.
In the early Ming Dynasty, Confucianism inherited Zhu Xi’s style of focusing on the versatility of philosophy and self-learning. He was good at learning, familiar with Confucian classics and Cheng and Zhu’s annotations, and studied the problems of the way of heaven and nature. In his daily life, he often used regular words and actions, was cautious and self-disciplined, and was resolute and hard-working. However, the statement in “Ming History: The Scholars” only covers one aspect, but it does not notice that the thinking world in the early Ming Dynasty was under the cover of Zhu Xi’s cognition, and there was also a surge of mental thinking.
In fact, among the Zhu Zi students in the early Ming Dynasty, the phenomenon of moving towards civars has appeared., their academic statements include the germination of mental thinking. Unfortunately, the author of “History of Ming Dynasty: The Preface to the Confucianism” neglected this situation. Many modern and modern scholars have not been able to give enough attention to this. They believe that Confucianism in the early Ming Dynasty was a believer of Zhu Xue and adhered to the rule of Zhu Xue, and lacked creativity in academic practice.
Teacher Chen Rongjie, an American Chinese scholar, realized earlier that there were errors in the above explanations, and believed that “the new Confucianism in the late Ming Dynasty still adhered to the old tradition of the Cheng and Zhu, but it was based on the purpose of the new design, indicating the emergence of the school of mind learning” (Chen Rongjie, page 219). After that, the academic community gradually took a closer look at this problem and started a discussion about the style of learning from the original intention. This article discusses the beginning of the mind thinking in the early Ming Dynasty using Wu, Bi and Hu Juren as the middle.
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Wu Yubi was one of the representative figures of the Zhuzi school in the early Ming Dynasty. He regarded the laws of nature as the highest standard of the moral character of all things in the universe and human beings, and emphasized the methods of cultivating matters and maintaining the desires of reasoning, and putting it into practice. At the same time, Wu and Bi also had many problems related to psychology. He said: “The heart is the palace of the soul, the house of the gods, the wonderful past and present, and the dome is in the world, dominates the whole body and has a foundation. It is originally bright and harmonious, so how can there be any dirty things?” (Volume 10 of “Kangyi Collection”) Wu and Bi believe that people’s hearts are completely self-sufficient and have no dirt.
This “正彩” heart, which is born with the conditions of nourishing the law, is not a flesh-and-blood heart, but a person’s supreme and conscience. It is the inner rule of human beings and the conscience of human beings. Not only can people realize the effectiveness of moral guidance and supervision, but she also looked around and didn’t see the cat, thinking that it might be that the cats who live on the floor could “beautiful in the past and present, dominate the whole body and the foundation of everything.” Wu and Bi’s understanding of “heart” here is in line with the thoughts developed by the Jiuqing Pian, Wang Yangming and others.
Of course, Wu and Bi also admitted that because they are obsessed with things, people can indulge in too much material desires and desires without being able to extricate themselves, and their hearts are thus covered with dirt. Under such circumstances, if a person uses realistic and hard-working cultivation to conceal the dirt that conceals the heart of the loss, his mind can still be clear. Wu and Bi also pointed out: “The heart contains the universe.” (Volume 1 of “Kang Ji”) In his opinion, the heart is extremely imperfect and spiritual. It is precisely because of its “virtual”, so it can integrate all things. The heart and the universe are narrow and old, and the head is deserted. The items behind the service desk are all connected. This explanation and the statement of “The universe is my heart, and my heart is the universe” (“The nine-pure collection”, page 483) is like a slight statement.
In Wu and Bi’s collection of essays, there are many places to think about it and it touches the skyA series of concepts such as heart, original intention, original intention, sincerity, Taoist heart, simple heart, and fragrant heart (see Zheng Jianfeng, page 45). Taking the original intention and conscience as an example, Wu and Bi said: “If a person gets the original intention and conscience, he will be happy everywhere and will be divided. If he is too busy to be careless, how can he be happy?” (Volume 11 of “Kangyi Collection”) The original intention and conscience refers to the original state of the human heart, which is the moral consciousness or moral sensibility that people have experienced first. Wu and Bi’s original intention is conscientious, sometimes like Mencius and the Jiuqing Purple, highlighting the metaphysical meaning of conscience.
However, from a general perspective, he has no interest in philosophical metaphysics and his acquaintances. What he emphasizes is the practical problem (see Zhang Xuezhi, page 26), so he often combines his specific career scenes and life experiences to develop a conscience. For example, Wu and Bi said: “After managing the family, I read Nanhua very happily. From this, I can understand my original intention and conscience.” (Volume 11 of “Kangyi Collection”) Here his wonderful understanding of the original intention and conscience comes from his insight into the subtle aspects of daily practice, rather than from abstract mysterious thoughts.
In terms of kung fu theory, in addition to paying attention to “holding respect and ruling”, and practicing hard, Wu and Bi also pays great attention to the problem of mental cultivation, and seeking self-cultivation methods. He said: “To cultivate this mind is not to be driven by things, but to work hard every day.” (Volume 11 of “Kangyi Collection”) Wu and Bi admitted that they are like most people, and they are often disturbed by internal things and their own desires. It is difficult to maintain their original intention and nature for a long time, so they must practice the cultivation of their mind and nature. How to cultivate your mind and nature? He made an important statement in the following aspects:
1. Silent viewing and “thinking on the pillow”
Wu Youbi used static viewing and “thinking on the pillow” as the main way to cultivate your mind and nature. The so-called “Silently at this time, she should be at work, rather than dragging her suitcase,” is the saying that she understands the way of heaven and the nature of the mind in the silence. Zhou Dunxi, the founder of the science and science master, has begun to advocate the “stationary” theory and regard it as a major cultivation practice. Later, many psychologists were
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